12:9 Now a large crowd of Judeans 1 learned 2 that Jesus 3 was there, and so they came not only because of him 4 but also to see Lazarus whom he had raised from the dead. 12:10 So the chief priests planned to kill Lazarus too, 5 12:11 for on account of him many of the Jewish people from Jerusalem 6 were going away and believing in Jesus.
12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. 7 12:18 Because they had heard that Jesus 8 had performed this miraculous sign, the crowd went out to meet him. 12:19 Thus the Pharisees 9 said to one another, “You see that you can do nothing. Look, the world has run off after him!”
12:42 Nevertheless, even among the rulers 10 many believed in him, but because of the Pharisees 11 they would not confess Jesus to be the Christ, 12 so that they would not be put out of 13 the synagogue. 14
1 tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.
2 tn Grk “knew.”
3 tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.
4 tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.
5 sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.
6 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.
map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
7 tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.
8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
9 sn See the note on Pharisees in 1:24.
10 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
11 sn See the note on Pharisees in 1:24.
12 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”
sn See the note on Christ in 1:20.
13 tn Or “be expelled from.”